止觀輔行傳弘決 5.43.5

5.43.5

「止具一切」，即總結也。 且約當機，故云「何用別修」。 「壁定」者，室有四壁則八風不入，若得止已離界內外違順惡覺。 八風秖是四違四順。 書中八風者，《爾雅》曰「南為凱風、東為谷風、北為涼風、西為泰風，從上下為頹風、從下上為飈風，與火俱為庉風，庉字（徒昆切），迴轉為旋風。 」室壁亦免此之八風，故以為喻。 亦是四方四維之八風也。 「朝露見陽」者，露如散，陽如止也。 「晞」，乾也，如定。 「止是大慈」等者，慈定治瞋。 「大明呪」如《釋籤》「大明呪是般若故，能除惡覺貪婬恚怒癡疑朝露之惡。 」「止即是佛」等者，念佛治障道。 今修於止，如法佛故，治障妙道。 阿伽陀及妙良藥，并呪枯起死之術等，並舉能治之止。 「止即體真」等者，用彼釋名中次第之名，以成不思議理。 「止是佛母」等者，實母權父共生佛子，父母相即準上可知。 即《淨名經》意，理體寂照是佛師也。 「止是佛身」，即法應二身也。 亦可三身具足。 因名止，果名「眼」，定慧能嚴，今止屬定，故名「相好」。 具一切法，故名為「藏」。 為諸法依，故名「住處」。 「何法不具」牒前便宜，「何法不除」牒前對治，乃是見理故惡滅善生。 「正覺」等者，在因名觀、在果名覺。 正大遍等，借用果上之稱。 「能生」等者，信戒等五即五分法身。 既能生於五分，即生善中最。 「化道大行」者，即應病授藥也。 「能照道」者，亦取破暗之意。 「能得寶」者，除貧苦之惡。 「但當勤觀開示悟入」等者，此四皆是無生觀也。 具如疏中約觀心釋，故第一義也。

"Calming is endowed with everything" is the general conclusion. Provisionally addressing the appropriate capacity, it therefore says, "What need is there to practice separately?" Regarding "wall-like concentration": when a room has four walls, the eight winds do not enter; if one attains calming, one leaves behind agreeable and disagreeable evil awarenesses inside and outside the realms. The eight winds are simply four disagreeable and four agreeable [winds]. As for the eight winds in the classics, the *Erya* says: "The south is the凱 wind (triumphant breeze), the east is the谷 wind (valley breeze), the north is the涼 wind (cool breeze), the west is the泰 wind (grand breeze); coming from above downward is the頹 wind (tumbling wind), coming from below upward is the飈 wind (whirlwind); accompanying fire is the庉 wind (blazing wind—pronounced tu-kun); revolving is the旋 wind (cyclone)." The walls of a room also ward off these eight winds, and are therefore used as an analogy. They are also the eight winds of the four cardinal directions and four intermediate corners. Regarding "the morning dew meeting the sun": dew is like distraction, and the sun is like calming. "Xi" means dry, like concentration. Regarding "Calming is great compassion" and so forth: concentration of compassion remedies anger. "The great clarifying mantra" is as in the *Notes*: "Because the great clarifying mantra is prajñā, it can eliminate the evils of bad awareness, lustful greed, hatred and anger, delusion, doubt, which are like morning dew." Regarding "Calming is the Buddha" and so forth: mindfulness of the Buddha remedies obstacles to the path. Now practicing calming is like the Dharma Buddha, and thus it remedies obstacles to the wondrous path. The agada medicine and the marvelous good medicine, along with the arts of chanting over the withered and raising the dead, all cite calming as that which can remedy. Regarding "Calming is embodying the true" and so forth: it uses those sequential names from the explanation of names to establish the inconceivable principle. Regarding "Calming is the mother of buddhas" and so forth: the real mother and provisional father together give birth to the Buddha's children; that parents are mutually identical can be known by reference to the above. This is the meaning of the *Vimalakīrti-sūtra*: the quiet and illumination of the principle's substance is the teacher of the buddhas. "Calming is the Buddha's body" refers to the two bodies of Dharma and response. Or it may be complete with the three bodies. At the stage of cause it is called calming; at the stage of fruition it is called the "eye"; concentration and wisdom can adorn; now calming belongs to concentration, so it is called "marks and characteristics." Because it contains all dharmas, it is called a "treasury." Because it is that upon which all dharmas rely, it is called an "abode." "What dharma is not endowed?" reiterates the preceding [siddhānta of] benefit; "What dharma is not eliminated?" reiterates the preceding [siddhānta of] remedy; it is precisely through seeing the principle that evil is extinguished and good arises. Regarding "right awakening" and so forth: in the cause it is called contemplation, and in the fruit it is called awakening. "Right," "great," "all-pervasive," and so forth borrow titles from the stage of fruition. Regarding "able to generate" and so forth: the five such as faith and precepts are the five-part Dharma body. Since it can generate the five parts, it is the foremost in generating the wholesome. "The great practice of the teaching path" refers to prescribing medicine in accordance with the illness. "Able to illuminate the path" also takes the meaning of destroying darkness. "Able to obtain the jewel" eliminates the evil of poverty and suffering. Regarding "One should merely diligently contemplate opening, displaying, awakening, and entering" and so forth: these four are all the contemplation of unarisenness. As fully explained in the commentary in terms of contemplating the mind, it is therefore the primary truth.